Virtual-Doug

Student Essay – “History of Vietnamese Ao Dai”

Note from Virtual-Doug:  I recently promised the students from one of my writing classes that I would post the best essays to the blog.  This is the second of six.

Student Essay One - Ancestor Worship

I have added some photos so the reader can better see what the student is writing about.  Be sure to click on the photos to see a larger version  For obvious reasons, I have not included the name of the student, but she knows who she is.  I am so proud of my students – they are the future of Viet Nam, and the future is bright.  Enjoy.

Visitors to Vietnam are impressed by the traditional dress for women in Vietnam.  It is called “Ao dai,” and its literally meaning is “Long Dress.”  When they depart they can not forget the beauty of women dressed in Ao dai.  The Vietnamese Long Dress, what is it?  How beautiful actually it is?  Why is it charming?  And why do visitors always remember it after departing?  You will find out the reason why after reading the following text.

Ao dai is the women’s national dress of Vietnam.  The Ao dai is pronounced “Ao yai” in the south, but “Ao zai” in the north.  Ao dai is a two-piece garment made of cloth, it is full-length and worn over loose silk trousers that brush the floor.  It flatters every figure for those who wear it.  The Long Dress splits into two flaps, a front and back panel from the waist down, made comfortable and easy to move in.  The Ao dai’s body hugging top reaching to the ground makes it is very sensual.

Today, the Ao dai length is maybe shorter than that in the past; it is only below the knee.  Different women wear Ao dai in different colors without the same patterns and designs.  The colors of Ao Dai show us to know the age and the status of the wearer.  Schoolgirls usually wear white Long Dress, the color of white symbolizes their purity.  When they grow older a little, they turn to the pastel shades.  Married women wear strong and dark colors with more patterns.

Early version of Ao Dai date back to 1744 when the king Vu Vuong of Nguyen Dynasty decreed both men and women should wear an ensemble of trousers and a gown that buttoned down the front.  Ao Dai at that time were wider and simpler than that of today.  Originally, the Ao Dai were loosely tailored with four panels, tow of which were tied in back.  In 1930, the Ao Dai as we know now appeared.  Influenced by Europeanization wave in 1935, Le Mur Nguyen Cat Tuong, Vietnamese fashion designer modernized the Ao Dai,  He lengthened the top to reach the floor, fitted the bodice to the curves for the body, and then moved the buttons from the front to an opening the shoulder and side seam.
There is also a similar costume for men and is also called “Ao Dai,” but the man’s dress is shorter, just at knee length, and more loose-fitting.  Men wear it less than women; they usually wear it on ceremonial occasions such as weddings or funerals.   The king always wore the Ao Dai sewed of the brocade with embroidered dragons on it.  the high mandarins usually wore the color of purple, contrary to the blue worn by the mandarin of lower rank.

From 1939 to 1945, the traditional Ao Dai were restored.  During the 1950’s, there was a major design change and the modern Ao Dai was born.  Two Saigon tailors that had a large influence on the development of Vietnamese Ao Dai are Tran Kim from Thiet Lap Tailors and Dung from Dung Tailors.  They produced the gowns with raglan sleeves which created a diagonal seam running from the collar to the underarm, and today this style is still preferred.

From 1958 to the beginning of 1959, Madame Ngo Dinh Nhu led the movement of low-necked, and a décolleté Ao Dai.  From the early 1970’s to 1975’s, it was the period of the mini and hippy Ao Dai that was loosely worn with tights and flares till the year 1989.  Since 1975, the traditional returned and displayed its beauty to the new times.  At that time, people encouraged schoolgirls to wear the white Ao Dai to school.

The year 1995 was the crowning year of the national Ao Dai because Truong Quynh Mai’s Ao Dai was chosen the most beautiful national costume in Tokyo.  Therefore, the renovated Ao Dai model of that year suited well modern times, it was extremely beautiful at tight sleeves, fitted bodice, high collar, flowing pants, especially at tightened at the breast, waist and back.

The Ao Dai today has been becoming more and more popular.  It is diversified.  There are plentiful of designs, materials, and colors.  Velvet, silk, satin, tapta Ao Dai, embroidered, painted or printed with flowers pattern have been creating more and more exquisite and elegant.  thus, it has become standard outfit for many office workers and hotel staff.  Moreover, it has now been the favored dress for most formal occasions.

The popularity of Vietnamese traditional Long Dress is not limited to Vietnam.  Furthermore, it also spread beyond the Vietnam’s borders.  To overseas Vietnamese, although they live far from their hometown, they always want to bring with them the cultural tradition of their country.  They want to show their heritage to all the countries all over the world.  In 1982, Tran Kim opened a new branch of Thiet Lap Tailors in California.  The Vietnamese Ao Dai has also inspired French famous designers such as Christian Lacroix and Claude Montana.

The Ao Dai now is being mass produced to make it more available and cheaper.  It seems to be gradually shortening, and at present it is usually just below the knee.  the colors are no longer rigidly controlled but flexible and plentiful with the development tendency of fashion.  Despite the fact that the Ao Dai covers the whole body, it is cool to wear.  Synthetic fabrics are preferred because they do not crush, and are quick drying, making the Ao Dai a practical uniform in daily life.

Ao Dai was the national symbol of Vietnam.  To the whole Vietnamese people, it has been always synonymous with their grace and beauty.  Over many years in Vietnam’s history, it still kept its symbolism and image in the hearts of all Vietnamese.  Today, in term of the timelessness, Ao Dai remains the national dress for both men and women.  The Ao Dai has been perfected step by step to overcome all ages and time to reach with all people not only in our country but also in the world.  To Vietnamese people, rich or poor, old or young, the Ao Dai are always their favorite choice in most special occasions.

For many years, the image of graceful schoolgirls in their lissome white Ao Dais and their pretty straw hats went into poems, proses, or even to the music of many Vietnamese poets and musicians.  It is the Ao Dai that is their endless stream of emotion.  In spite of the fact that the influence of Western fashion made the Ao Dai change much, it still kept a timeless article of clothing that has the strength to unify people.

From the international viewpoint, Long Dress is an elegant, demure, and sexy garment that suitable for people of all ages.  Anthony Grey described the Ao Dai in his novel, Saigon, as  “demure and provocative….women seem not to walk, but to float gently beneath the tamarinds on the evening breezes.”  The Ao Dai covers everything but its thin fabric hides almost nothing.  That’s true!  Ao Dai is so charming and so sexy that it made visitors to Vietnam never forget.

In short, Long Dress of today has many variations compared with the past Long Dress.  However, it always keeps it traditional features that flatter the decency, discreteness and harmony for those who wear it.  Therefore, it is not easy at all to think of a more elegant, demure, and yet sexy attire that suits Vietnamese women of all ages than the national costume, the Ao Dai, the heritage that I myself feel very proud of when I wear it.

Sources:
http://www.acjc.edu.sg/spectra/vibrantculture/vietnam/aodaishis.html
http://www.ksvn.com/aodai/
http://www.aodai4u.com
Ao Dai the national custome – by Claire Ellis

Traffic Test – Viet Nam Style (By the Mystery Guest Blogger)

Traffic in Viet Nam consists of a few trucks, vans and taxi cabs, motorbikes, cyclos and bicycles.  There are lines painted on the road, designated crosswalks, and the occasional traffic light at a major intersection.  You take note of these and use them, but these alone will not enable you to function in traffic.

As we said when we came here on vacation, the traffic appears to be nuts, until you realize the majority of the vehicles – motorbikes and bicycles – are traveling intuitive of one another, rather like a flock of birds or a school of fish.

Since we have lived here, we have learned the real way the traffic works as demonstrated in the questions below.  (Be sure to click on the photos to see a larger version.)

1.    You are riding your bicycle in the far right side of a street, as you should be – the less speedy vehicles to the right, please – and around the corner to your right comes a motorbike, toward you, hugging the curb also. (Circled in red in picture.)   On which side should you pass this motorbike?

If you know this answer, you have ridden a bicycle in Viet Nam.  You allow the motorbike to stay tight to the curb, because it is seeking to turn into a driveway or the next street.  It is trying to stay out of your way, and expect you to give it some easement.

2.    You are riding your bicycle in the far right side of a street, again, and catch up to a cyclo (say 'sik lo') going in your direction.   On which side do you pass the cyclo?

Here’s what to consider about this situation.  The cyclo is going slowly, and though he is larger and heavier to you, is no immediate threat.  It might be safe to pass on either side.  If traffic is light in both directions – there isn’t apt to be a motorbike using the middle of the road to pass slower moving traffic – it is wise to pass on the left.  Unless you are able to see clearly past the cyclo in all directions, you might miss a stopped vehicle, people walking, or food lady parked at a curb, which would soon block you if you pass on the right.  If motorbike traffic is heavy, slide behind another bicycle, and do what they do, but quickly!

3.    When riding your bicycle through an intersection with a traffic light, you can easily get through a yellow light, true or false?

First of all, the green lights are very quick, just long enough to get the waiting traffic through the light.  And the yellow light is even quicker.  Since I am anything but quick on my bicycle, I don’t even go through a green light if I am the last bicycle to reach it, for when the light changes I will be descended upon by a herd of motorbikes, ready to weave around me.  These are especially intimidating.  They are loud.  They are quick.  They are ridden largely by people who used to ride bicycles, so they understand my lack of speed and maneuverability, and they probably will do their best to avoid me.  But they are as unsettling to me as hearing out-of-control snowboarders come up from behind me while skiing.  I wait for the next light.  It will be quick in coming.

4.    While approaching an intersection without a traffic light, what does the safe bicyclist look for while proceeding through it, and how is speed adjusted?

I look first, as far as I can see in both directions for trucks.  They are driven by young men who used to ride bicycles and motorbikes, who can go now much faster than the rest of the traffic.  I generally cruise on my bike, as going fast makes me work up a sweat, defeating the pleasantness of the breeze, and doesn’t give me enough time to assess traffic.  So, I look for trucks, or other large vehicles.  Then I look for large numbers of motorbikes together.  You see, they don’t want to hit me any more than I want them to, but if they are in a large pack, they are less maneuverable, and would have more trouble avoiding me.  As for adjusting speed, I am less apt to have a problem from motorbikes, who can easily avoid me, if I maintain my speed.  They will discern my path, and turn slightly so I am not in their path, and go behind me.  You see, traffic in Viet Nam is not a contest.  Everyone knows how long it takes them to get anywhere on their vehicle, and the place is too small to ‘make up time.’  Grace is given to me by a faster, heavier, more maneuverable vehicle because it can, and because the point isn’t that I am in their way, or they are in a hurry.  Everyone gets there in the same amount of time, because the motorbike realizes where I will be when our paths would cross, and adjusts his path to go behind me.  Ya gotta love it, right?

5.    How do you turn left at a busy intersection without a traffic light?

There are so few traffic lights in Hue that are working all the time, assuming the power is not flickering today, that I can count the ones I know on 2 or 3 fingers.  At night or during rest time mid-day – about 11:30 to 1:30 – many of the lights are not needed, so they turn them off.  Learning to cross or turn left with no mechanical help is a challenge.  To learn to turn left, go back and read question #1.  The bicycle approaching you on the wrong side of the road, hugging the curb, (highlighted in red) has just turned left at a busy intersection.  If this bicycle does not want to make a turn to its left – a driveway or another street – as soon as you pass and the oncoming (to that bike) traffic thins, it makes its way to cross to the center of the road to get in the proper place, hanging out near the right curb.  The American way to turn left is to get all the way up to the intersection, and stop to wait for a break in the motorbike traffic.  Well, guess what?  It is not gonna break anytime soon.  And further more, you are now blocking the traffic behind you, and are in danger of being in an accident.  You may not get hit while you are stopped, but as soon as you start moving, other drivers will begin to try to guess your intended direction and speed, but it will only be a guess.  At all costs, when riding your bike, or crossing a street on foot, maintain your speed and direction.  That you are predictable to others is what makes this flock of birds work as smoothly as it does.

 

6.    Viet Nam has a very high rate of traffic accidents, true or false?

True, Viet Nam does have a high rate of traffic accidents.  More and more people on the road, in more and more of a hurry.  But in our sleepy, little overgrown town of Hue, I have only seen one accident.  And we are not only on the streets a lot walking and riding, but most places for most meals we have a pretty good view of traffic.  The accident I saw, or rather heard, and then peeked to look at, involved a motorbike which apparently clipped the handlebar of a bicycle going in the opposite direction.  Both drove off, unhurt.  We are talking ‘someone was probably not where they were supposed to be.’

Traffic is intuitive in Viet Nam.  And that intuition flies in the face of Western good sense based on traffic in the States.  If more vehicles are going in one direction than the other, that traffic takes up more than half of the road.  It actually eases over the center, with motorbikes passing everyone, but would never crowd out the opposite flow.  If I am in the path of a motorbike, he goes around me; he doesn’t get upset and bully me for being in the way. The point is to get everyone to their destination.  And while we say it at home, but rarely mean it, it works in Viet Nam to say, “What’s your hurry?”

7.    What do you do when you are approaching two girls on separate bicycles, holding hands? 

Smile, and know you are in Viet Nam. 

xoxo - c

This and That

American lips have passed over them before.  Forks, that is.  We eat often at The Mandarin Café, a back-packer kinda place run by Mr. Cu.  Most of the flatware in Việt Nam  is tin.  It bends easily.  But, many of the forks at the Mandarin are good solid forks.  Seems as thought Mr. Cu found them a market awhile back – they are from an old American Army mess hall.  The knives and spoons were long sold out, but the seller had lots of forks. Why?  Because the Vietnamese don’t use forks – they use chop sticks.

Did you know the sun arises at 5:15 AM here – and sets at 6:15 PM.  There’s no Daylight Savings Time here.  The rising and setting times don’t vary much either – we’re too close to the equator.

You know how many Americans say “Umm”, or “Ahhhh” when they’re stumped for what to say?  Well, um, our students – um – say “Yes” when searching for the right word, as in “I want to, yes, talk to you about my paper, Teacher. Yes?”

We’re at final exam crunch time around here, and you can’t walk along the hallways in our dormitory, or walk up the stairwell, without nearly stumbling over a student fervently studying.  Often, you can tell they are memorizing something.  Like students everywhere else in the world, finals time is tough.

A lot of homes in Hué are not on the main street, but rather on alleyways leading off the main street.  The alleyways  are called a kiệt, and they are too small for a car, but just right for a motorbike.  The address will include the name of the main street, the number of the kiệt, plus the number of the house on that kiệt.  Pretty kewl system.

The tourist season in Hué is at low ebb.  Most of the tourists here are from Europe, and now that vacation spots in Europe are warm, people stay closer to home.  Besides, its too hot in Việt Nam now.

My favorite place to eat is Phớ  Saigon.  It’s a nice easy bike ride from where we live, is clean, and the service is friendly.  There is one girl who knows I have never eaten anything else from the menu than phớ tái,  which is served with thin slices of raw beef that cook in the hot broth.  They serve it Sài Gòn style, which means lots of shrubbery is served with it.  Add the leaves and bean sprouts to taste, and you have en excellent meal for 12,000 Vietnamese dong – about 76 cents.

Finally – do you know why few Vietnamese wear a helmet while riding a motorbike?  The reason is cultural.  The academic types would say we Americans live in a “crisis culture”, whereas the Vietnamese live in a “non-crisis culture.”  Americans are constantly  planning for the future.  We buy insurance in case this happens, and we install security equipment in case that happens, and we break our work days down into fifteen minute increments so we can be sure we don’t miss anything.  The Vietnamese have a different outlook – they will handle a crisis when it happens.  I know one student who got a pretty good scrape on her face when she was in a motorbike accident.  Does she wear a helmet now?  No.

Life goes on in beautiful downtown Hué, Việt Nam.

Student Essay – “Vietnamese Ancestor-Worship at Home”

Note from Virtual-Doug - This is the first of six postings of essays written by my third year writing students.  For obvious reasons, I have not included thier names, but they represent what I thought were the best essays written by the class.  Enjoy.

Brought up in a traditional Vietnamese home, I have been taught that ancestors are profoundly important because their spirits are watching over all of the family’s members.  Like other Vietnamese people, my parents show their deep respect for the ancestors by setting worship altars in our house and spending time taking care of it everyday.  Now, I would like to tell you about one of the most typical customs forming Vietnamese culture:  ancestor-worship in the home.

More than half of Vietnamese people follow Buddhism and almost every Vietnamese is known as an animist who completely believes in the necessity of ancestor-worship.  Animism has blended well with Buddhism and has remarkably affected the Vietnamese belief system.  Generally speaking, Vietnamese think that in death, one does not pass away.  Instead, one passes on to another world, which invisibly exists beside the land of the living.  The dead people whom no worship is given, are disturbed in death and prey on the living.  Therefore, Vietnamese consider ancestor-worship their obligatory duty.  In addition, Vietnamese believe in the supernatural powers of the dead people, which can bring them happiness, good luck and even money.  The above reasons can help explain why virtually every Vietnamese household maintains and ancestral altar for rituals related to ancestor-worship.

Firstly, let me describe an ancestor-worship altar to you.  An altar is usually more than one meter in height and optional in width.  It can be made by wood or mixed cement.  You can also see many Vietnamese households use wooden cabinets as altars.  On an altar, people often put pictures of their dead grandparents, parents, relatives, or anyone who is important to them and whom they want to remember.  Beside the pictures, there are a flower-vase and a small tray where they put fresh fruits or any food they want to share with their dear lost persons.  Of course, the dead cannot eat the offerings, but Vietnamese believe that the dead people can enjoy the spirits of these offerings and the living people’s love and reverence for them.  In front of the pictures, there is an incense burner where they burn incense sticks that are regarded as the main food for the dead people.  In Hue or many northern provinces, you can also see that some wooden or clay statues put on the altars that symbolize the dead people’s possessions.

Before worshiping, Vietnamese carefully clean the altars, and prepare necessary things, such as flowers, candles, incense and food.  Next, they place all of the offerings on the altars and burn incense.  Then they say their prayers, and the spirits will be invoked and the ancestors begin their journey back to the Earth.  Last, they prostrate and stand up three times in turn.  Vietnamese in different areas can have some differences in the ways of worshiping, however, in general, the above steps are often followed. 

People who perform the worshiping steps are required to wear formal long clothes.  Vietnamese think that if they worship in casual short clothes, the ancestors may feel insulted and punish them.  Vietnamese women, particularly Hue women, often wear “Ao dais” when worshiping.  This is one of the ways they show their reverence for their ancestors.

Vietnamese people spend time worshiping everyday.   However, on common days, they just burn incense and say their prayers.  Sometimes, they place fresh fruits on the altars.  On special occasions, such as the anniversary of death, traditional festivals, and Vietnamese New Year’s Days, they can do all the worship steps and dutifully burn “Vang Ma” (beautifully decorated paper tunics and clothes), and even symbolic paper money.

Flowers put on the altars have to be carefully chosen.  People usually choose daisies, lilies and some Vietnamese flowers, while roses, tulips, sunflowers, orchids and others that have a western origin have never placed on altars.  In recent years, Vietnamese have used flowers made out of plastic so that they can save money and save time preparing offerings.

Offerings of food are optional.  It means that depending on how much money they have, people can buy different kinds of food, or they can offer fruits from their own gardens to their ancestors.  As for cooked food, “Com” is the indispensable offering because Vietnamese consider it the most valuable food, the reward for their agricultural works.  According to Mai Pham, author of “Pleasures of the Vietnamese Table,” around Tet (Vietnamese New Year), a whole chicken is a typical food, symbolizing prosperity and abundance.  It sits prominently on the ancestor worship altar, along with the incenses, flowers and candles.

“Vang Ma” are the items that the ancestors will need in their world.  Vietnamese people believe that after being burned, these items will become true ones in the dead world.  In recent years, many Vietnamese have bought and burned for their ancestors the models of cars, bikes, radios, televisions and many other objects, made out of paper, with the hope that their ancestors will receive and enjoy the convenience and comfort of these modern items.

In prayers, Vietnamese people thank their ancestors for watching over them, and giving them good luck, health, and even material wealth.  Furthermore, they also ask the ancestors to continue looking favorably on them.  When worshiping, Vietnamese say their prayers with very low voices.  They just murmur so that nobody can hear what they are saying and they believe that only the ancestors they are praying can hear, know and turn what they want into existence.

According to VUONG, 1976, their family in Vietnam is an extended model that has been cohesively constructed not only on the living but also on the dead.  Indeed the liaison between the living family members and the spirits of the dead as well as those not yet born has a tight connection.  To Vietnamese people, family is the most important unit and is considered as a mini-commune where all social and religious activities such as ancestor-worship, counseling, and funeral rituals are conducted.

Residual animism plus a whole host of spirits borrowed from other religions further complicate Vietnam’s mystical world, in which the universe is divided into three realms, the sky, earth, and man, under the overall guardianship of “Ong Troi,” Lord of Heaven.  Reverence for ancestors is a key component of the “Tam Giao” ideology and belief system.  The Vietnamese family entity is conceived of as including obligations to both the deceased as well as the living.  The traditional Vietnamese home includes an ancestral altar, where the spirits of deceased relatives are believed to reside.  Ancestors, including parents, siblings, and grandparents are worshiped annually in ceremonies commemorating the anniversary date of their death.  Ancestors are invoked during regular family prayers at the altar as well as on the occasions of engagements, wedding-days, and funerals of family members.  Ancestors worship is a key component in the formal religions of Buddhism and Cao Daism.

Ancestors worship at home plays a significant role in Vietnamese spiritual life.  No matter what one’s religion, almost every Vietnamese household will maintain an ancestral altar in his or her house in order to worship the ancestors.  This is based on the principles of filial piety and obligation to the past, present, and future generations.  Through daily offerings and prayers, Vietnamese people remember the ancestors and strengthen the invisible relationship between the living and the dead people.

Now, I think you understand why Vietnamese people worship their ancestors and what this custom is.  I hope that this information can help you and many other Americans know more about Vietnam and the Vietnamese people.  I welcome you and all Americans to do research on Vietnam and I am always willing to help you.

Sources
1.    Mai Pham. (2005).  Pleasures of Vietnamese Table.  Ha Noi: Van Hoa.
2.    Vuong. (1976).  The Vietnamese Family.  Hanoi: Kim Dong.

The Sidewalks of Hué - Part IV

This is the fourth in a series of stories about life on the sidewalks of this central Vietnamese city.

Sidewalks of Hué  Part I
Sidewalks of Hué Part II
Sidewalks of Hué Part III

The last posting was about food vendors, most of whom are women.  This is about the men who make their living on the sidewalks.  As expected, the men wanted money in exchange for our interviews, and I paid each of them 5,000 dong.  (About 33 cents.)  Be sure to click on the pictures to see a larger version of the photo.

The first was a bread seller.  More specifically, he sold the small French bread loaf known as a baguette.  He was 42 years old, married with two boys.  He gets up at 3 in the morning, rides his bicycle to the bakery, picks up some bread, then hits the streets.  He has no regular customers – just people who see him selling bread and stop to pay him 1,000 VND for a loaf.  His normal take-home is about 20,000 (about $1.26).  While he finished high school, his parents did not have the money for him to continue his education.

Up the street we found a shoe salesman.  Each morning, he spreads out his selection of footwear and hopes working people or students from the university, will buy his wares.  He works on commission for a company that buys up old out-of-date models and resells them as inexpensive footwear.  The shoes are all knock-offs of famous brands, and are of generally low quality. The cordovan loafers sell for 80,000 VND (about $5.10), and the “Adidas” athletic shoes for 50,000 VND (about $3.20)  He has been doing this for ten years, and has done it throughout the country – from Sài Gòn, to Nha Trang, to Hué and points northward.

The life of a 39 year old traveling salesman is difficult.  He is from Nam Ðinh Province (near Hà Nội), but only sees his wife and two children one time a year – during the Tet lunar new year. He rents a small room in Hué.  There are days when he doesn’t sell any shoes. There are other days when the police harass him for setting up too early, and will fine him 50,000.VND.

Nearby is another of the ubiquitous bicycle repairmen.  (See story)   This gentleman is married, with two married adult children, and two more in high school.  He makes around 20,000 VND per day repairing flat tires, fixing something minor on cyclos, and twisting wrenches on bikes.  His children are old enough to not need supervision, so his wife also works selling drinks at one of the open air markets in the city, and she adds another 20,000 VND to the family coffers.  At 40,000 per day, their annual income is about $930 US.

I asked if he lived in Hué, and he said he did, but he has an interesting story abut how he got here.  He says he is originally from Hà Nội. At the age of 18, he was drafted into the People’s Army of Viet Nam – what American soldiers used to call the NVA.  He wound up fighting in Hué in 1969 – and stayed here.  The story gets murky from here as I could not figure out if he was a deserter from the Army who went over to the South’s side (what we used to call chieu hoi), or if his unit stayed in the area until the war was over, or if he met his wife here and returned.  At any rate, he is from the north - my translator confirmed he has a northern accent.

We talked to a cyclo driver.  The cyclo is a uniquely Vietnamese form of pedal transportation.  It is a tricycle with the two wheels in the front.  Over the front axle is the passenger seat, which is roomy enough for any number of Vietnamese - or one westerner – or two honeymooners.  The large cities of Hà Nội and Sài Gòn have just about done away with them, except as tourist attractions, but Hué has many of them.  Cyclos carry passengers, but they also carry freight.  It is not unusual to see a cyclo pass by stacked with boxes or a load of lumber.

Our friend is 37 years old and lives outside Hué with his wife and two girls.   Originally, he is from Quång Ngãi Province (south of Hué, on the coast), but he married a Hué girl.  She is a street vendor who sells bun hen, a local noodle dish made with mussels grown in the Perfume River.  (See story about bun hen of May 3)  He earns about 20,000 Vietnamese dong (about $1.25) a day, though some days are better than others.  Out of that, he must pay the daily rental on his cyclo of 5,000 VND.  He used to be a construction worker, but the work was not steady enough.  His education has been the limiting factor.  He was only able to go through the beginning of the secondary level, which means he made it through the sixth or seventh grade.  His is literate, and seemed to be quick with numbers.

There is a sidewalk barbershop nearby – the only one I have seen in Hué.  However, the “proprietor” adamantly refused to be interviewed or have his picture taken.

But, there are many shoe repairmen in the neighborhood.  This gentleman is 36 years old, and has been repairing shoes for 18 years.  He learned from the other men in the area, and I noticed they all knew each other and seemed to watch out for each other.  He charges between three and five thousand VND (19 to 32 cents)  to polish a pair of shoes.  Repair is charged according to the amount of work.  He makes about 20,000 to 30,000 VND per day ( $1.26 to $1.90).  He has regulars who visit him, but seldom gets business from tourists.  I was amazed to watch him and the other men sewing leather by hand.  He is married with one child, and his wife is a vendor in one of the city’s markets.

There are more folks earning their living on the sidewalks of Hué – a lot more.  All these folks work within the underground economy – no taxes, no capital, cash only.  Their life is hard, and they live on the edge of the prosperity that is growing rapidly in this county.

They too are God’s children.

Việt Nam’s Public School System

I posted an introduction to Việt Nam’s higher education system awhile ago.  A number of you asked about the elementary and high school system, and I was forced to admit I knew nothing about lower level public education in Việt Nam.  Hopefully, this will offer some answers.

Children begin school at the age of six or seven, and attendance is mandatory until age 15 or 16, depending on when their birthday falls.  They begin at the elementary level, which has 5 grades, and attend the school nearest their home.  Each child must pay a fee of approximately 60,000 to 70,000 Vietnamese dong (say “dome”) per year.  (Approximately  $4.00 to $4.50.)  Each student must provide his/her own notebooks, textbooks, book bag, and pencils.  For students living in the cities, these can usually be purchased at a local bookstore – I am not sure how the system works in the villages.  Note that textbooks are not of the same ilk as the United States.  The official compulsory textbooks are written by the Ministry of Education, published by Nha Xuat Ban Giao Duc -Education Publishing House.  Many teachers chose to supplement the official textbooks with additional material, and they often photocopy those materials.  Even at the university level, there are few hard cover textbooks – much of the content is photocopied, with some textbooks available in a paperback binding.

Though attendance is mandatory, the reality is that many do not attend school until age 15 because their parents cannot afford the fees.

After attending a local elementary school, students then progress to the secondary level, which has four grades.  Admission  is often based on a competitive exam simply because some schools have better reputations than others and parents want their children to attend the best schools.  The fees increase to approximately 100,000 VND per year.  (About $6.50)  The cost may vary slightly according to the province and school.  All secondary school student take an end-of-year secondary school exam.   If they fail, they have to repeat the exam or come back the next year.

Việt Nam is beginning the development of “private” schools, which are better described as community schools as they are run as a joint venture between the government and parents.  Presently, the better public schools are considered to be better than the private schools.

High school has three grades, and the fees rise to about 125,000 VND per year.   However, students must take an entrance exam to enter high school.  Some provinces require two entrance exams, while others require only one.  Some of the top high schools, such as the famous Quôc Học here in Hue (where both Ho Chi Minh and Pham Dinh Phung studied) require one entrance exam .  Others base their recruitment on the students’ past academic records and the results of the end-of secondary school exam. As mentioned above, failing the secondary exam means the students have two choices:  either go to work, or pay higher fees and attend a special, more expensive high school.  Most try again the next year or attend the alternative school.  While the alternative high school does not have the same panache as a regular high school diploma, it is genuine, and allows a student to attend a university, provided the national university entrance exam is passed.

Today’s Việt Nam has a market oriented economy, but prior to doi moi (renovation) in 1986, the economy was a centrally driven socialist system.  From the time of reunification in 1975 until doi moi, there were no fees to attend school or even to attend a university.

Most provinces have some sort of special schools for gifted and talented children, and attendance is based on an exam.

Students at all levels must adhere to a dress code.  At the elementary and secondary levels, boys and girls wear white shirts, dark blue pants, and name tags.  In high school, girls wear white ao dai (say ow yie) and the boys still wear white and blue.

Việt Nam puts a lot of emphasis on education -  a legacy of its Confucian culture.  Teachers are held in very high esteem – another legacy of Confucian culture where teachers were second only to the ruling mandarins in respect. National Teacher’s day in November is an important day.  Teachers’ pay is poor, but improving.   New teachers at the high school level are university graduates, and those who teach at the elementary level earn three year diplomas at teacher training schools.  The students admitted to the Su Pham (teacher college) here in Hue do not pay tuition. 

Remember this – Việt Nam has one of the highest literacy rates in the world.  Việt Nam’s best and brightest academics have achieved renown and success at prestigious universities around the world.  Their struggle now is with changing a system that encourages the development of critical thinking skills rather than the rote learning emphasized in the Confucian tradition.

Country Bumpkins in the City

Country Bumpkins in the City

We’re here in Hà Nội for a brief two-day business trip.  Checking into the same hotel we stayed in back in February, we realized how much our life has changed.

Let’s see – we can walk into the bathroom in our bare feet.  We have a television – with both CNN and the BBC.  There is no mosquito netting on the bed.  There is a real mattress with springs rather than two foam pads.  We can wash our hands without the drain splashing water on our feet.  We were treated to dinner tonight by our director – and I had enchiladas.  Looking at the noisy streets of Hà Nội no longer seems exotic – we’re used to the beeping horns and food stalls but not used to the big city.  And I am sitting here in bed with a persistent high speed wireless network connection.

Ah, the luxuries of life!

PS - but some things stay the same. The power went out just after I posted.  Just like being back home in Huè.

New Life in Hue (by the Mystery Guest Blogger)

(For an introduction to The Cat from Hue,  click here.)

Mèo had her kittens on Wednesday morning, which was Tuesday night for those of you in the western hemisphere.  Five of them, no bigger than her foot!  There is at least one yellow tabby and one calico in the bunch.  Way to go, Mèo!!

When we arrived last night at the Mandarin for a banana crepe for dessert (we had eaten in the new L’Indochine Restaurant for dinner), Mr. Cu hustled me right to the back room, past the storage and the two fierce Chihuahuas, to see them and her.  She looked like any cat I have ever seen with her first litter – “Where did these things come from?”  I probably didn’t make her feel any better by flashing the camera in her face.  Sorry ‘bout that, Mèo.  But we had to get it for posterity.

A new family has also moved to Hue, friends of our friends in town who have a little girl.  This new family has two little girls, and they are now our friends.  We were happy to see them again now that they are here permanently.  This week we are blest to have many more youth added to our fold.

Excellent!!

American Culture

Okay - here's your challenge.

Take the American Culture quiz on Sojourns.

Classroom Poetry - Hue Style (by The Mystery Guest Blogger)

I am co-teaching 3rd year students in American Literature.  The philosophy is that studying the literature of a culture will enhance the understanding, meaning and nuances of the language.  I am enjoying it because I get to share what I love about literature and language.  Initially, I was to fill in cultural background for the pieces, but it has become more than that.   I have truly enjoyed this class.  Thank you, Ms. Ngoc, for this opportunity.  And thank you Ms. Huong for your guidance.

Some background on the work shown here.  I introduced the notion of ‘rhyming words’ to my 1st year Speaking class recently, not realizing they were totally unaware of this dynamic.  We had been working on clarity with words easily confused with mispronunciation such as ‘vine’ and ‘fine,’ ‘erect’ and ‘elect’ for weeks, without mentioning that these words rhymed.  When I finally did, and realized this was news to them, I put the first two lines of Joyce Kilmer’s “Trees” on the board as an example of poetry.  They asked for more.

As the semester end approached, I was looking for ways to review for the Am Lit class, and decided to share the handout I had made for the 1st year Speaking classes.  It included “Trees” in its entirety, “Twinkle, Twinkle Little Star,” “Amazing Grace,” “Roses are Red” from the Valentines, and “There once was a lady from Niger.” 

One idea led to another, and I finally decided the Am. Lit 3rd years should have a try at writing poetry.  They had tasted Emily D., Walt W., and Langston H. already.  They formed 6 groups of 5 or 6, and had about 20 minutes.  The result was, “Teacher, this is difficult!”  I think the entries were worthy, considering.  First place was determined by enthusiastic applause rather than close critique.  The winners got a pen or pencil labeled “The University of Texas Pan American.”

See what you think.                        xoxo – C (Guest Blogger)

PS  Excuse the distortion of color in attempt to make the chalk readable.  These chalkboards have seen better days.  (Be sure to click on the photos to see the larger version.)

A Little Boy
There was a boy
who had no toys.
He had no choice
but raised his voice
and make a noise
to have a toy.

Strange Pig
Yesterday I saw a pig
Whose mouth was very big
He said he wanted to eat
But I had no any meat
He said he wanted to dig.

LOVE
Love is of pink
That makes heart ring
Love is a king
Make people link
Love is of blue
That makes dreams true
There is no rule
Forgive those rude.

   Boy & Girl
The girl is tall.
The boy is bold.
And in the hall
They play football.

Farewell
Darling,
I will hold you so tight.
Don’t want to say goodbye.
You’ll go to another sky.
Don’t want to see you cry.
Dry our tears and smile.
It’s not the end.
Our love will never die.

BAD LOVE
That is a wonderful night
I met her under the light
We look into our eyes.
Recognizing our love is a lie
In the end we have a fight.